Two Lost Sons (Part I)

Two Lost Sons (Part 1)

Ian Thomas

Luke 15:11-24

Main Idea: God joyfully runs with mercy to welcome his prodigal children home.  

I. The Misery of Sin (15:11-16)

The younger son asking for his share of the inheritance is highly offensive; he is essentially asking for his father to liquidate his property (Gk. ousia & bios; “being” & “life”) and wishing he were dead. It is not only the younger son who breaks cultural customs; the Father in the story does the unthinkable by granting this wish to his son, at great cost to himself. 

The younger son’s actions show us the essence of sin in story form. Sin is selfishly taking the good gifts of our Father for our own purposes while rejecting the Giver. 

Romans 1:24–25: Therefore, God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! 

Just like the younger son, when we are confronted with disappointments, difficult circumstances, or the feeling of the “mundane” in our ordinary lives, we can begin to think there is something better for us “out there.”

The younger son’s actions teach us at least 3 things about sin. 

1. Sin is addicting: the son “squandered” his money in reckless ways until “he had spent everything” 

2. Sin is enslaving: after being “mastered” by his sin, he offers himself to be hired by the Gentiles in the faraway country (cf. Jn. 8:34)

3. Sin is unfulfilling: the son is “longing” to be fed - even by the food of an unclean animal - but he was left starving and empty-handed

“Insofar as I keep choosing to try to find that satisfaction in finite, created things—whether it’s sex or addiction or beauty or power—I’m going to be caught in a cycle where I’m more disappointed in those things and more and more dependent on those things. I keep choosing things with diminishing returns, and when that becomes habitual, and eventually necessary, then I forfeit my ability to choose. The thing has me now.” ~ James K. A. Smith

II. The Joy of Repentance (15:17-21)

Hitting rock bottom, the son “came to himself.” This is one of many examples of God’s sovereignty tracking him down, putting him on the path toward repentance. The son’s “repentance” is incomplete in this moment, as he offers to work his way back into his Father’s household, not thinking about his need for grace and mercy. 

The beauty of the gospel is seen profoundly in v. 20:

• The Father was looking for his son, seeing him “a long way off”

• He is filled with compassion, and his heart goes out to his wayward & prodigal son

• He runs to greet his son with mercy and kindness, something that would have been shameful for a father in this society

 “The prodigal son was resolved to come, yet he was half afraid. But we read that his father ran. Slow are the steps of repentance but swift are the feet of forgiveness... Though the father was out of breath, he was not out of love.” ~ Charles Spurgeon

 The son is completely taken aback by this surprising act of kindness by his father, and responds with repentance in 15:21. He doesn’t offer to work as a servant, instead simply acknowledging his sin and unworthiness in response to the love of his Father (cf. Rom. 2:4).

“The wayward son is not defined by his prodigality but by the welcome of a father who never stopped looking, who is ever scanning the distance, and who runs to gather him up in an embrace. God is not tapping his foot judgmentally inside the door as you sneak in, crawling over the threshold in shame. He’s the father running toward you, losing his sandals on the way, his robes spilling off his shoulders with a laughing smile whose joy says, “I can’t believe you came home!” This is what grace looks like.” ~ James K. A. Smith

III. The Celebration of Heaven (15:22-24)

The parable of the Prodigal Son is the third story that Jesus tells in Luke 15. There is an obvious theme that runs through each: there is to be rejoicing when something that was lost is now found. The stories escalate the nature of what is lost, beginning with a sheep, then a coin, and now, a son. 

The son’s restoration doesn’t remain on the road, as the Father ensures that he will be welcomed home as a son, and nothing less. He throws a massive party and celebration to make his restoration complete.

• The robe would be for a guest of honor, and likely was the Father’s

• The ring was the signet ring with the family seal to conduct business

• Shoes were to signify that he was a son, as being barefoot was a sign of shame or enslavement

“Not only does the father forgive without asking questions and joyfully welcome his lost son home, but he cannot wait to give him new life, life in abundance. So strongly does God desire to give life to his returning son that he seems almost impatient. Nothing is good enough. The very best must be given to him. While the son is prepared to be treated as a hired servant, the father calls for the robe reserved for a distinguished guest; and, although the son no longer feels worthy to be called son, the father gives him a ring for his finger and sandals for his feet to honor him as his beloved son and restore him as his heir.” ~ Henri Nouwen. 

• The “fattened calf” was reserved for special occasions, meant to feed a large number of people in celebration.

The Bible continually talks about heaven and what awaits us in the future in terms of a “feast” or a great celebration involving a meal. The very thing the Pharisees were grumbling about (“this man receives sinners and eats with them”) will be a foretaste of glory when we dine at the wedding feast of the Lamb.

1. If you are the prodigal… what if you came home?

2. If you are already home…  are you celebrating? 

Love in the Kingdom

Love in the Kingdom

Ian Thomas

Luke 10:25-37

Main Idea: The Good Samaritan is a subversive story meant to draw us into the ultimate act and person of love.

“Though we call it the story of ‘The Good Samaritan,’ the story really isn’t about a Samaritan at all. The story is really about the lawyer. It’s about the one who stood up to ask the questions. And beyond that it’s about God, it’s about neighbor and it’s about the kinds of questions we ask to protect ourselves from God.” ~ Russell Moore

I. The Problem of Love (10:25-29)

A lawyer (expert in the OT & Jewish Law) attempts to “test” Jesus, likely skeptical of his reputation of being a “friend of sinners.” He is not asking a genuine question, but is deceptively trying to trap Jesus. 

The lawyer correctly summarizes that all of the law is summarized by loving God (with all of your heart, soul, strength, and mind) and loving others as yourself. The problem is that none of us can fully and completely love God and love others in this way! The issue is not with the commandments, but with our inability to carry them out because of sin. 

In feeling the weight of this reality, the lawyer seeks to “justify himself” by questioning the bare minimum: “Who is my neighbor?” This is the kind of question we ask to “protect ourselves from God” (Russell Moore) and to lessen the standard of God’s Word on our lives. The parable of the Good Samaritan is meant to blow this up altogether.

II. The Price of Love (10:30-35)

The rocky road from Jerusalem to Jericho was a 17-mile downhill stretch through the desert. It was known for robbers and bandits, making it dangerous to travel alone. In Jesus’ fictional story, the traveler was stripped, beaten and left “half-dead,” making the usual cultural markers for his identity inaccessible. 

3 different people come near the dying man in the parable:

1. Priest: responsible for issues related to worship & the sacrifices in the temple in Jerusalem; had to be extremely concerned with “ritual cleanness” and would have become unclean by coming near the “half-dead” man. 

2. Levite: assisted the priests with various tasks at the temple; after coming closer to the man, he decides to pass by, potentially fearing this may be a trap set by the robbers

3. Samaritan: the Jews and the Samaritans hated each other, going back ~700 years. There was an extreme racial & religious divide between the two groups that often incited violence. The Jews viewed them as “half-breed heretics.” The audience would have been outraged by the mention of a Samaritan, but Jesus goes further and makes him the hero of the story. 

The Samaritan’s actions show he is willing to pay an immense cost to truly love this man:

• He has “compassion” on the man (to be moved deeply internally - cf. Matt. 18:27)  

• He binds up his wounds (presumably with his own clothing) and pours oil and wine to heal him (terms used in temple worship)

• He set him on his own animal and stays the night with him at an inn

• He pays for nearly a month’s stay & offers to cover more if necessary

The Samaritan displays a radical generosity that is at the heart of true neighbor love; he is willing to risk his own life, pay an immense price, and be inconvenienced - all for the sake of a stranger & an enemy. The Samaritan teaches us that all true love is costly; it is never easy or convenient.  

“Love is willing self-sacrifice for the good of another that does not require reciprocation or that the person being loved is deserving.” ~ Paul Tripp

If the interaction ended there, we would all have the exact same problem as when the parable began: how can we actually love in this way? 

III. The Power of Love (10:36-37)

Jesus has masterfully flipped the man’s question around; rather than answering the question “who is my neighbor?” Jesus ends by asking the man “who proved to be a neighbor?” The right question to ask is not “who is my neighbor?” but instead “am I a neighbor?” 

As a master story-teller, Jesus knows the religious, Jewish audience would never identify with the Samaritan man (see 10:37); instead, the way he tells the story invites them (and us) to identify with the man on the side of the road. 

“Jesus puts the Israelite into the road, and he puts the hated Samaritan on the steed, in the saddle. Here’s the question he’s asking the man. “What if you were in the road? What if your life was ebbing out? What if you were bleeding to death? What if your only hope was an act of free grace to you from an enemy who doesn’t owe you any mercy, in fact, owes you the opposite? What if that was the situation? Would you want grace?” ~ Tim Keller

The Samaritan in the parable is a dramatic demonstration of the love of God to us in Christ Jesus. The gospel is the story of Jesus crossing not merely the road or ethnic boundaries, but crossing from heaven and earth to seek and save those who were enemies of God and lost. 

What does this practically mean for us? 

1. How are we trying to “justify ourselves,” just like this lawyer? 

2. Who can we be a neighbor to? 

1 John 3:18: “Little children, let us not love in word or talk but in deed and in truth.”

“The Christian church has often said that we need to see Jesus as the Samaritan, and indeed he is. But even more than that, Jesus is the beaten man. He will go to Jerusalem. He will go outside the camp. He will fall among thieves and be stripped and beaten, and the priests and the Levites and the businessmen and even the Samaritans will walk along the road. Many of them will point to their children as they see this man drowning in his own blood and will say simply, “You don’t want to end up like that. Let’s go over this way.” The crucified one shows up mysteriously, he tells us, “In the least of these, my brothers,” and the question is, when you encounter them, do you see his face?” ~ Russell Moore

The Rich Man and Lazarus

The Rich Man and Lazarus

Pat Kappenman

Luke 16:19-31

Jesus’ Main Point in Luke 16:

A life dedicated to the pursuit and enjoyment of wealth is a wasted life.

Jesus’ Main Point in the story of the rich man and Lazarus

The way your life is going now has little correlation to how your life shall be after dying, but what you love now makes all the difference.

Takeaways:

1. Be honest about what you are loving as it relates to wealth.

2. Never, never step over “the beggar” lying at your door.

3. Make every effort to hear “the Law and the Prophets”

Parables on Prayer

Parables on Prayer

Rob Lourcey

Luke 18:1-14

Main Idea: Our hardships in prayer are caused by having too high a view of ourselves and too low a view of God.

I. Persistent in Prayer

Luke 18:1-8

And he told them a parable to the effect that they ought always to pray and not lose heart. 2 He said, “In a certain city there was a judge who neither feared God nor respected man. 3 And there was a widow in that city who kept coming to him and saying, ‘Give me justice against my adversary.’ 4 For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man, 5 yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’” 6 And the Lord said, “Hear what the unrighteous judge says. 7 And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? 8 I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on earth?”

Revelation 21:1-5

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. 4 He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” 5 And he who was seated on the throne said, “Behold, I am making all things new.” Also he said, “Write this down, for these words are trustworthy and true.”

II. Proper Posture in Prayer

Luke 18:9-14

9 He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: 10 “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. 12 I fast twice a week; I give tithes of all that I get.’ 13 But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ 14 I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

“Everyone is praying without ceasing; the question is who are you praying to?”

-Russell Moore

III. Evaluating our Station

•   Are you sailing?

•   Are you rowing?

•   Are you drifting?

•   Are you sinking?

Here are a couple of helpful tools for you to utilize as you seek to always pray and not lose heart:

1.      Just do it

2.      Pray with others

3.      Pray the Scriptures and Journal your prayers.

4.      Read books on prayer and even prayers of others. Keller’s book on prayer, Valley of Vision.

5.      Bookend your days with prayer. Martin Luther, famous reformer, once said,

“It is a good thing to let prayer be the first business of the morning and the last at night. Guard yourselves against those false, deluding ideas which tell you, ‘Wait a little while. I will pray in an hour; first I must attend to this or that.’”

-Martin Luther

Servants & Sheep of the Kingdom

Servants & Sheep of the Kingdom

Ian Thomas

Matthew 25:14-46

Main Idea: True disciples of Jesus are so transformed by the gospel that the King’s interests joyfully become their own. 

I. The Economy of the Kingdom (25:15-30)

“Servants” (or ‘bondservants’) made up a huge portion of society in the Ancient world, serving in various roles. The parable tells us that the master, a very successful man, entrusted his servants with his “property” - literally his wealth and resources A single “talent” was the equivalent of 20 years wages, so the master entrusts a massive amount of his wealth to his servants, “each according to his ability.” 

“There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry, mine!” ~ Abraham Kuyper

Our relationship to everything in this world is one of stewardship. A ‘steward’ is entrusted to care for that which is not his own, and to manage in such a way that would honor the true owner’s desires and wishes. 

When the master returns after a long delay to settle accounts, he is thrilled by the work of the first two servants, commending both their character and their activity, and inviting them to enter into the rest of his joy. This is a foretaste of heaven for the citizens of the Kingdom. 

1 Peter 4:10–11: As each has received a gift, use it to serve one another, as good stewards of God’s varied grace: whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever.

The third servant delivers back the one talent he was given, accusing his master of being a “hard” (‘harsh’) man who makes his wealth by unjust means and through the hard work of another. The difference between this servant and the others is in their view of the master; the first two viewed the master as a generous man who was trustworthy, while the third servant is afraid, perceiving him to be unrighteous.

“In the New Testament as a whole, human beings are either slaves to sin, or we’re free from that slavery and become slaves to Christ, but this slavery is a joyful slavery. It’s a slavery that we delight in, because this master is so good and fair and right, but make no mistake, it is a relationship of master and slave. The third slave’s rebellion is that he thinks he has the right to simply make his own judgments; but if he is a slave of the master and he has been entrusted to undertake a certain task, that is what he is supposed to do, and not undertaking that task and simply putting the money in the ground is, in fact, flagrant disobedience. After all, the slave belongs to the master, the gold belongs to the master, and the other two are delighted that it is so.” ~ D.A. Carson

The master says that the servant “ought to” have invested his money to yield an increase. The servant was not given a gift to spend however he saw fit; he was “entrusted” with his master’s property. This is the issue with the “wicked” and “slothful” servant. He wrongly esteems his master and completely misses the severity of his actions. 

Hebrews 12:2: “…looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.”

The parable confronts us with this question: are we investing everything that we have been given to increase the assets and agenda of the King? Or are we acting like we are the owners of it all, and seeking to advance our own agenda? 

Matthew 6:19–21: “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.”

II. The Evidences of Citizenship (25:31-46)

The “sheep and the goats” speaks clearly about what will happen when the King returns to “sit on his glorious throne.” Though similar, sheep and goats would need to be separated on various occasions (such as shearing, milking, and sleeping); Jesus here describes an “end-time sorting” between two groups when he returns to judge the nations. 

On the surface, the parable of the talents and the sheep and the goats seem to contradict the message of grace that is central to the gospel; it seems like those who yield an increase and those who care for the “least of these” are the ones who get into the Kingdom. But we can’t miss two key things:

1. The “surprise” of the sheep (25:38-39)

2. The Kingdom is prepared “from the foundation of the world” (25:34)

Galatians 6:10: So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.

On the other hand, the “goats” have not been transformed by the gospel. They failed to act when they had an opportunity to do so, and are equally as surprised as the “sheep” at the judgment from the King. Their lack of concern for the least of these showed their complete misunderstanding of the gospel of the Kingdom.

In Jesus’ final teaching in Matt. 24-25, he focuses on sins of omission (failing to do what we are supposed to do):

1. The foolish bridesmaids failed to prepare

2. The wicked servant failed to increase the talent entrusted to him

3. The goats failed to act when they saw those in need

“Hell is real and eternal because God’s holiness is real and eternal… the frightening thing is that, to enter hell, all one has to do is nothing… all you have to do to go to hell is not rock the boat. Accept the status quo. Hell is quite easy to enter. Because outside of Christ we stand condemned already (Jn. 3:18), we need simply do nothing.” ~ Jared Wilson

The sheep and the goats reminds us that Jesus identifies with his people (cf. Matt. 12:46-50, Acts 9:4). For the King to identify with the “least of these” is an incredible picture of the character of the King. This is his grace and kindness. 

What is the difference between the sheep and the goats? How do you become so transformed by the gospel in this way? You see yourself in the least of these. Have you recognized yourself in this place of need? 

Be Ready for the Kingdom

Be Ready for the Kingdom

Ian Thomas

Matthew 25:1-13

Main Idea: While awaiting the promised return of Jesus, we must stay ready and prepared. 

I. Awaiting the King (25:1-5)

Matthew 24-25 (known as “The Olivet Discourse”) is Jesus’ final teaching to his disciples about what will happen at the end of all things and when he will return. In this discourse, Jesus tells five parables in response to a question from the disciples:

• Matt. 24:3: As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?”

Some cultural context is needed to understand the story that Jesus is telling

• The “10 virgins” = bridesmaids/attendants; those assisting with the wedding procession

• The “lamps” were like torches with bundles of cloth wrapped at the end of a carrying stick; they would be lit by the rags being dipped/doused in olive oil.

• Wedding festivities in the ancient world would often be drawn out over numerous days; the groom would begin at the bride’s house before a procession to his own home for the ceremony and celebration. They bridesmaids were to light the way for the wedding processional. 

The only difference between the “wise” and the “foolish” bridesmaids is their preparedness for the job they are to fulfill. The issue is not that they fell asleep (since both groups do so); the issue is that the foolish slept to their shame, because they negligently do not realize they will not have enough oil. 

One of the reasons we struggle with waiting is because we equate it with “inactivity” and as something that is keeping us from what we really should be doing. However, “waiting” in the Chrsitian life does not equal inactivity; there is meaningful work to be done in the waiting. 

“Hoping does not mean doing nothing. It is not fatalistic resignation. It means going about our assigned tasks, confident that God will provide the meaning and the conclusions. It is not compelled to work away at keeping up appearances with a bogus spirituality. It is the opposite of desperate and panicky manipulations, of scurrying and worrying.  And hoping is not dreaming. It is not spinning an illusion or fantasy to protect us from our boredom or our pain. It means a confident, alert expectation that God will do what he said he will do.” ~ Eugene Peterson

II. The Arrival of the King (25:6-12)

All of a sudden, there is a “cry” that the groom has finally arrived (cf. 1 Thess. 4:16). Jesus has promised his return, though delayed, will be sudden and unexpected (cf. Matt. 24:42-44).

All of the bridesmaids rise to begin to “trim” their lamps in preparation, but the foolish now realize they are in trouble. The wise refusing to share with the foolish is not an act of selfishness, as there is not enough oil to share. Jesus is warning that each individual is accountable to the King; preparation cannot be borrowed or transferred from another. 

For the wise who were prepared for his coming, the arrival of the groom is an occasion for great celebration and joy. This is the moment that God’s people are anticipating and longing for. Titus 2:13: “…waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.”

“We accompany him, we enter his eternal wedding banquet with him, at his side, cleansed from all our accumulated misdoings, freed from our bondage to the power of sin, in fellowship with the Lord Jesus in all his splendor, the one who has loved us even unto death and hell, who comes again to receive those who belong to him.” ~ Fleming Rutledge

For the unprepared and foolish bridesmaids, the arrival of the groom is a sober reminder of judgment. While they were out scrambling for oil, the doors to the marriage celebration were shut. They are separated from the relational presence of the groom, who claims he doesn’t know them (cf. Matt. 7:22-23).

We will be prepared for what we value, and this parable forces us to ask the question: Do we value the things of the Kingdom? Does our preparation reveal a deep concern for the things of God?

III. Staying Alert for the King (25:13)

Jesus concludes this parable by urging: “Watch therefore, for you know neither the day nor the hour.” “Watch” has the connotation of staying alert, being awake, and being vigilant. Jesus is calling his disciples to be spiritually prepared as they await the King and the Kingdom in its fullness. 

Jesus is warning that if we try and wait until his return (or when difficult seasons come) that it is too late. We must have a “storehouse of readiness” to withdraw from in our time of need.

How do we practically “stay alert” as we wait for the King to come? 

1. We must abide in him

• 1 John 2:28: And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming.

The Groom remarks: “I do not know you” to the foolish bridesmaids who attempt to enter the feast after being unprepared. This is a bit of dramatic storytelling, but the warning is clear: we must prepare by spending time with Jesus. 

We’ve been given the means of grace to abide (lit. “live with”) the King until he returns: the word of God, prayer, corporate worship, and the community of the saints. 

2. We must prepare with endurance in mind

The foolish bridesmaids would have been fine if the groom arrived on time; it was the delay that revealed they were not ready. In the same way, disciples of Jesus must be more concerned about our lights burning long with endurance rather than hot and bright, but fizzling out quickly. 

We need to embrace the daily habits and practices of the Christian life as preparing us for the long-haul and for perseverance in the faith, as we stay connected to the source of the flame. The means of grace are not always easy or enjoyable, but they are forming us more into Christ so we are prepared for his promised arrival. 

“This is Christ, who continually with the oil of his grace, maintains the work already begun in the heart by the means of which… the souls of his people prove still gracious. You saw that the man stood behind the wall to maintain the fire. That is to teach you it is hard for the tempted to see how this work of grace is maintained in the soul.” ~ John Bunyan, The Pilgrim’s Progress

3. We must remember who we are

The foolish bridesmaids lost sight of the important job they had: they were servants who were to light the way for the procession of the groom. 

We – like these bridesmaids- are called to light the way for the groom. We bring the light of the gospel into the dark world, pointing people to the King who is also the Groom who has made a covenant to never leave his people through a covenant purchased at the price of his own blood. Are you prepared and ready for the kingdom that is to come?

The Invitation of the Kingdom

The Invitation of the Kingdom

Ian Thomas

Matthew 22:1-14

October 6th, 2019

Main Idea: Only those who respond appropriately to the invitation of the king will enter the Kingdom. 

I. Rejecting the Invitation (22:1-7)

This is the third consecutive parable Jesus tells in response to the chief priests, elders, and religious leaders (cf. 21:23). Theses stories seem to be purposely escalating:

1. A father asks his two sons to work (21:28-32)

2. A landowner asks his tenants to gather what is rightfully his own (21:33-46)

3. A king is inviting guests to a royal wedding for his son

Jesus is clearly comparing the Kingdom of Heaven to a wedding feast; ancient weddings were a multi-day party and celebration, and a royal wedding would have been a national event and the finest of all occassions.

When the king sends his servants to call those who had been invited, they shockingly “would not come.” The king is extremely patient and sends out another round of servants, but they “paid no attention.” They were preoccupied with their own interests (farming and business) and turned down the invitation of a lifetime. 

Others respond with extreme hostility and treat the servants “shamefully and killed them.” The religious leaders (those who are the first guests invited in the parable) are going to do this very thing toward Jesus in a mere 3 days from the telling of this story.

“It is not as if God is offering some piddling meal in exchange for all. That would certainly be worth making excuses to avoid. The feast God offers in Christ is not the lentil stew, good for a temporary quelling of a hunger pang, but all the attendant honors of the birthright, good for an eternity of unassailable joy. When people reject the gospel, it is precisely because they do not perceive the reality of the kingdom it proclaims.” ~ Jared Wilson

Have you responded to the invitation of the King? The banquet feast is set before us because of the finished work of Christ, and we are invited to join the party. Have you delayed and made other priorities more important?

Acts 17:30–31: “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

II. Receiving the Invitation (22:8-10)

In the face of this rejection, the king now sends his servants out to the “main roads” to invite others. The king is now inviting the non-elites of society; they would be the ordinary, poor, and outcasts (Lk. 14:21), all unlikely recipients of an invitation to a royal wedding. 

This is precisely what was happening as Jesus brought the message of the Kingdom: the religious elites continually rejected his message but those who knew their desperate need for mercy and forgiveness responded with joy. 

• Matt. 21:31: … Jesus said to them, “Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you.” 

• Matthew 9:11–13: And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.”

Those who are “worthy” were the people who saw this invitation from the king as an undeserved honor and a privilege, and who joyfully drop everything to join the party. The Kingdom of Heaven will be full of people who can’t believe they are in the party. 

“Those ladies and gentlemen who were first invited, if they had come to the wedding, would have seated themselves there in a very stiff and proper manner… Did you ever attend a breakfast or a dinner of beggars? Did you ever see a company of very hungry people feeding to their heart’s content? They make a merry clatter; they are not muzzled by propriety; they are glad at the sight of every dish... The dull monotony of respectability knows no joy like that which comes to poverty when it feasts to the full at the table of bounty.” ~ Charles Spurgeon

• Do you have this kind of joy?

• Who are the people around you who need this kind of joy and an invitation to the wedding feast?

III. Robed in Righteousness (22:11-14)

In the ancient world, a wedding garment would have been very expensive, often upwards of 2-3 month’s wages. The assumption of the story is that the king himself provided the garments for these guests who came right away to the prepared feast.

The gospel in the parable of the wedding feast is this: Jesus invites us to come as we are, but the king must clothe you at the door. You have to enter wearing his robes, not your own. 

There is a seemingly throwaway comment made earlier that helps emphasize and explain this ending. As the servants go out to the main roads  and gather all they could find, they invited “both bad and good” (22:10). It is not your moralism or religion that gets you in, and it is not your immorality or your irreligion that keeps you out. The gospel is something else altogether!

The imagery of “clothing” throughout the Bible helps us see the beauty of this: 

• Genesis 3:7, 21: Adam & Eve cover themselves inadequately with fig leaves, but the Lord provides a better garment through the death of another to cover their shame

• Isaiah 61:10, 64:6: Though our own good deeds are a “polluted garment,” the Lord clothes with “the garments of salvation” and with the “robe of righteousness”

• Revelation 7:9, 19:13: A great multitude is gathered before the throne of God in white (pure) robes, because the kingly robe of Jesus has been dipped in blood. 

The entrance to the feast and the continuing enjoyment of it is not about being “good” or “bad” but instead about being robed with the righteousness of Christ, evidenced by a changed life full of repentance and faith. 

This man who is caught without the appropriate garment makes no defense for his actions. He insulted the king by presuming upon his kindness; he assumed he could come and stay just as he was. But this confuses the true nature of the invitation (cf. Rom. 2:4-5).

“There is a difference between this wide-open invitation and the message so many want to hear today. We want to hear that everyone is all right exactly as they are; that God loves us as we are and doesn’t want us to change. People often say this when they want to justify particular types of behavior, but the argument doesn’t work. When the blind and lame came to Jesus, he didn’t say, ‘You’re all right as you are’. He healed them. They wouldn’t have been satisfied with anything less. When the prostitutes and extortioners came to Jesus he didn’t say, ‘You’re all right as you are’. His love reached them where they were, but his love refused to let them stay as they were. Love wants the best for the beloved. Their lives were transformed, healed, changed.” ~ N.T. Wright

Many are called, but only a few accept the invitation and respond appropriately; the wedding feast is laid before us: Have we accepted the invitation? Are we dressed in his righteousness alone? Are we wearing and trusting something else? 

The Sons, the Servants, and the Stone

The Sons, the Servants, and the Stone

Pat Kappenman

Matthew 21:23-46

Main Idea: Whoever you are, you will not be rid of Jesus. He will eventually expose you for who and what you truly are. And that will either be the worst thing or the best thing that ever happens to you.

The Parable of the Laborers

The Parable of the Laborers

Winston Miller

*For more information on Pastor Winston Miller & Grace Life Church, visit their website here: www.gracelifefl.com

Matthew 20:1-16

September 22nd, 2019

Forgiveness in the Kingdom

Forgiveness in the Kingdom

Ian Thomas

Text: Matthew 18:21-35

Main Idea: Those who grasp the enormity of their own forgiveness in Christ will then offer forgiveness to others. 

I. The Forgiveness of the King (18:21-27)

As the King is settling accounts, a servant is called before him who owes 10,000 talents. A “talent” is the largest denomination of currency in the Roman Empire, worth an estimated 20 years of wages. 10,000 talents would have been an insurmountable debt. 

Since the servant can’t settle his debt, he and his family are ordered to be sold into slavery, a common practice in the ancient world for those who could not pay back a debt. This man does not seem to grasp the severity of the situation, however. He didn’t need patience, he needed forgiveness. 

As the servant pleads his case, the King does the unthinkable and forgives him of this massive, insurmountable debt. He does so in 3 steps (18:27):

1. He has pity (a deep compassion felt on the “inside”)

2. He cancels the debt (he absorbs the cost himself)

3. He releases him (he lets him go free)

Just like the servant, we have an insurmountable debt before God because of our sin. The King’s actions toward this servant are a picture of God’s posture toward us in the gospel. Jesus has “pity” on an undeserving humanity, he absorbs the cost of our debt himself on the cross, and he sets us free to love and serve him as citizens of the Kingdom of Heaven.

Colossians 2:13–14: And you, who were dead in your trespasses… God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 

Is this your story? Or are we, like the servant, begging for “more time” and trying to resolve our spiritual bankruptcy ourselves rather than asking for forgiveness? 

II. The Unforgiveness of the Servant (18:28-34)

This turn in the parable is meant to stir up outrage in the hearer. It was unthinkable for this servant to act this way toward a “fellow servant” after he had just been forgiven himself. A “denarius” was a day’s wage, so this fellow servant owed him roughly 3-months of wages. Though this was not an insignificant amount of money, it was nothing compared to the 10,000 talents that had just been forgiven. 

Paul Tripp describes some of the reasons why we are drawn to the posture of unforgiveness in our relationships:

1. Debt gives us a perceived power

2. Debt gives us a sense of superior identity

3. Debt gives us a feeling of entitlement

4. Debt puts us in God’s position

The problem is that these perceived “benefits” cannot deliver on their promises. The longer that we refuse to forgive and we harbor resentment, the more we are becoming like the evil that was wrongly done to us. 

Romans 2:4: Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.

There are consequences for presuming upon the kindness of the king in this way. “Jailers” is literally “torturers” in the Greek. The intensity of this description points to the end of unforgiveness. All unrepentant sin eventually leads to torment as it disrupts and fights against God’s good design. 

We have two choices when we are sinned against:

1. We can choose not to forgive and demand full restitution. The problem here is that it is usually impossible when the “debt” can’t be easily measured or calculated.

2. We can choose to forgive and absorb the cost of the debt against us. We can do this knowing that God does not overlook sin, as it will be dealt with either on the cross or on the last day. 

Both forgiveness and unforgiveness hurt and are a form of suffering, but only one of them leads to a resurrection as we are empowered by Christ. “Unforgiveness is a relief that brings lasting hurt, but forgiveness is a hurt that brings lasting relief.” ~ John Onwuchekwa

The question that is posed to all of us: “Shouldn’t you have had mercy on your fellow servant just as I had on you?” (18:33) The only way to truly and fully forgive others is to be moved and empowered by the mercy we’ve received in Jesus Christ.

III. The Life of Forgiveness in the Kingdom (18:35, 21-22)

There is an assumption here that the Kingdom of Heaven is marked by a life of forgiveness amongst its citizens. Forgiveness is the entrance to the Kingdom and it is the ethic that sustains the relationships within it. 

True forgiveness must be “from your heart” (18:35), not partially or begrudgingly. This whole-hearted forgiveness is necessary because Jesus indicates that we will be judged on the basis of our forgiveness or lack of forgiveness of others. 

“Jesus is not saying that God’s forgiveness is conditional upon our forgiving others. What He is saying is that the pride which keeps us from forgiving is the same pride which keeps us from accepting forgiveness.” - Frederick Buechner

Forgiveness does not mean “forgiving and forgetting” nor does it mean enabling harmful or abusive behavior. The passage immediately before this reminds the church of the importance of accountability and church discipline (Mt. 18:15-20). Forgiveness often deals more with you than the other person, and wisdom sometimes dictates that a fully restored relationship may not be possible (cf. Rom. 12:18).

Jesus’ response to Peter (18:21-22) is an indication that God’s people need to be ready and eager to forgive. This should be our default as we have experienced the grace of God. Jesus is warning that if you are counting, you’re not really forgiving. You’ve missed the point. 

Colossians 3:12–13: Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.